Tuesday, May 21, 2013

Intermarried Rabbis

I am not one to criticize the Reform Movement. Not because I
think they are beyond criticism. But because they are so out of my orbit of mandatory ritual - that any criticism from me would be entirely meaningless to
a movement that doesn’t mandate it. They do not believe in the binding nature of Halacha.
And until recent times they rejected virtually all ritual – claiming only the
ethos of Judaism to be valid.

In recent times they have done a 180 with respect to the
ritual observance. They finally realized that avoiding all ritual left them bereft of any
Jewish identity.

Nonetheless there is a debate in Reform between liberal
factions who want to stick with the old tradition of rejecting all ritual (How
ironic is that! ...sticking to a tradition?!) and a newer breed of rabbis on
the right of the Reform Movement who want to re-embrace ritual albeit on a voluntary
basis. That seems to be taking hold to a certain degree.

Some Reform Jews are indeed beginning to observe Jewish rituals. When ritual becomes
voluntary, it becomes easier to observe. There is no sense of responsibility or
guilt if it is not done. This is why the Talmud teaches us that a Metzuveh V’Oseh
(a person who is commanded to perform a ritual and complies by doing it) is greater
than an Eino Metzuveh V’Oseh (A person who is not commanded to do the Mitzvah
but does it anyway). The Metzuvah V’Oseh feels the ‘strain’ of obligation on
his shoulders. The Eino Metzuveh V’Oseh does not.

In this way a Reform Jew can pick and choose which
ritual seems more meaningful to them and reject those that aren’t. Either way
there is no sense of obligation, burden, or guilt attached.

Where it was once taboo, Reform rabbis can now be found wearing
a Kipa on their heads. Hebrew has been reintroduced into their prayer services.
Torah is talked about more frequently and its study encourgaed. In short there are more than a few elements
of ritual that are being promoted by Reform rabbis and accepted by Reform Jews.

I have always felt that this was a positive development. Mitoch
Shelo L’shma Bah L’shma. The more Mitzvos one does that are meaningful to them
even if they only considered voluntary, the closer they become to being truly
observant. Former Reform Movement head, Rabbi Eric Yoffie is of the newer breed
of Reform rabbis that encourages Mitzvah observance. This is how he raised his children. If I recall correctly one or more of his children
are now Orthodox. And he is quite proud of them.

But all is not rosy. There is a pull in the other direction…
all with good intentions. It is a pull
based on sensitivities to others. The motivation is noble. But their innovations based on them are
tragic. Redefining ‘who is a Jew’ to include people of patrilineal descent (those
born of a Jewish father and a non Jewish mother) is one such innovation. It
increases their numbers but not with halachicly definable Jews- which include
only those born of a Jewish mother or sincere halachic converts.

The latest such innovation is a move generated by Reform
Rabbi Ellen Lippmann. She is ‘married’ to a non Jewish woman who terms herself a
‘permanently lapsed Irish Catholic’. In an open letter published in the Forward
she urges that their rabbinical seminary (The Hebrew Union College - HUC) policy barring
intermarried students from entering their rabbinate be changed. It is not
enough, she says, that intermarried couples
be accepted into their Temples. It should be reflected in the policies of their
schools as well. While there is still resistance by some of their leadership,
it seems like their future includes intermarried rabbis.

How absurd this is. It follows a trend that began with ordaining
women; to ordaining GLBTs (gay, lesbian, bi-sexual, and transgender people) and
is now trending toward ordaining intermarried couples. Like I said, I am in no
position to dictate policy to a movement in Judaism that is non Halachic. But
it is the height of folly to be going in this direction.

Why, I would ask, stop there? If Reform Judaism is to be
true to its ideals of ecumenism and an ethos free of prejudice, why not let a
non Jew become a rabbi? As long as they renounce the divinity of Jesus why bar
them? That would be discriminatory! Non
Jews can be trained in pastoral duties. They could counsel Jews just as easily
as non Jews. Let them be educated at
their rabbinic seminary. There are some pretty talented non Jews out there that
can be very spiritual and trained in Judaism’s ethos. These non Jewish Reform rabbis
would not after all be required to do any Mitzvos since even Jewish Reform
rabbis aren’t.

This is of course ridiculous and they would never do this.
But as absurd as this is, the argument is valid. Furthermore if ritual
observance is voluntary, why not just drop the whole charade and just call
anyone with an ethical perspective on life a Reform Jew? The only caveat (for
the moment) being that they reject the divinity of Jesus. Once they do that –
they can be called a Jew if they live an ethical lifestyle. Why stop with patrilineal
decent? On the other hand why call yourself Jewish at all? What’s the point?

And yet there is that pull to the right that encourages
observance on a voluntary basis. The battle rages on in their circles.

As Orthodox Jews - why should we care what happens in Refrom Judaism? Because Kol Yisroel
Areivim Zeh LaZeh. We have a responsibility to our fellow Jews to keep them as
Jewish and observant as humanly possible. . I therefore add my own protest to this idea. To
the extent that they increase Mitzvah observance we ought to encourage them. To
the extent they they move further away from Judaism we ought to discourage them.
The one thing we should not be is apathetic

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About Me

My outlook on Judaism is based mostly on the teachings of my primary Rebbe, Rabbi Aaron Soloveichik from whom I received my rabbinic ordination. It is also based on a search for spiritual truth. Among the various sources that put me on the right path, two great philosophic works stand out: “Halakhic Man” and “Lonely Man of Faith” authored by the pre-eminent Jewish philosopher and theologian, Rabbi, Dr. Joseph B. Soloveitchik. Of great significance is Rabbi, Dr. Norman Lamm's conceptualization and models of Torah U’Mada and Dr. Eliezer Berkovits who introduced me to the world of philosophic thought. Among my early influences were two pioneers of American Elementary Torah Chinuch, Rabbis Shmuel Kaufman and Yaakov Levi. The Yeshivos I attended were Yeshivas Telshe for early high school and more significantly, the Hebrew Theological College where for a period of ten years, my Rebbeim included such great Rabbinic figures as Rabbis Mordechai Rogov, Shmaryahu Meltzer, Yaakov Perlow, Herzl Kaplan, and Selig Starr. I also attended Roosevelt University where I received my Bachelor's Degree - majoring in Psychology.